Acts 6:8-7:60		“The Martyrdom of the Servant”				July 8, 2007

We live in a day when religious violence has returned with a vengeance!
	Throughout most of the twentieth century 
       we thought that religious violence was a thing of the distant past.
	Of course, that is because we turned a blind eye to our own history!
	I don’t suppose you’ve ever heard of the Philadelphia Bible Riots of 1844,
		where Protestants and Catholics were killing each other 
       over the issue of whether the King James Bible 
would be read in the public schools.
	Yes, in the United States of America, 
       Protestants and Catholics were shooting guns at each other,
blowing up each other’s church buildings,
and rioting in the streets because of religion.

That is not the way of the cross.
	When the religious authorities accused Stephen of blasphemy,
		he did not fear death,
		but he bore witness to the resurrection of Jesus Christ,
			and as a faithful witness, he became the first Christian martyr.

The example of Stephen is given to us as the model for how a Christian ought to face persecution
	-- the way Jesus did!

Today we will look at the martyrdom of Stephen.
	Next week we will look more closely at his sermon,
		but if we want to understand his message,
		then we need to understand his martyrdom.

I have titled the sermon,
	“the martyrdom of the servant” – because there is a double meaning here.
The word martyr comes from the Greek word “martus” which means “witness.”
	And the word servant translates the Greek word “diaconos” 
       which means servant or minister, or deacon.
	So you could translate the title of this sermon,
		The Martyrdom of the Servant
	Or	The Witness of the Deacon

For those of you who were here for the series on Luke’s gospel,
	the outline that I have given you in the bulletin may sound familiar!
The story of Stephen is a miniature version of the story of Jesus.
	Just as Jesus began his ministry performing signs and wonders 
       as he taught the gospel of the kingdom, 
	so now Stephen imitates his Master.

In verses 8-10 of chapter 6 we see the power and the preaching of the kingdom – 
	just like Luke did in the first part of his account of the ministry of Jesus.

1. The Power and Preaching of the Servant (6:8-10)
And Stephen, full of grace and power, was doing great wonders and signs among the people.
	Then some of those who belonged to the synagogue of the Freedmen (as it was called),
		and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia,
		rose up and disputed with Stephen.
	But they could not withstand the wisdom and the Spirit with which he was speaking.
The synagogue of the Freedmen probably refers to a synagogue composed largely of freed slaves
	who had embraced Judaism.
The Cyrenians and Alexandrians were both from northern Africa,
	while Cilicia and Asia were both in modern Turkey.
In fact, Tarsus, Saul’s home town, is the capital of Cilicia,
	so it is quite likely that Saul was one of those who disputed with Stephen—
	given that he pops up later in the passage.
All of these five synagogues would have been Greek-speaking Jews and proselytes.

Stephen, like the rest of the Seven, was a Greek-speaking Jew.
	Their names – Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus – 
		are all Greek rather than Hebrew.
	Indeed, Nicolaus is even said to be a proselyte,
		which means that he was a Gentile who had converted to Judaism.

So while the Twelve were ministering largely to the Hebrew speaking population,
	it appears that the Seven were ministering to the Greek speaking population.

Notice the connection between the power of the kingdom and the preaching of the kingdom.
	Stephen is doing “great wonders and signs.”
	Even as Jesus had demonstrated the power of the kingdom in his ministry,
		as his mighty deeds demonstrated that he was indeed who he claimed to be;
	and even as the apostles had demonstrated the power of the kingdom,
		as their mighty deeds demonstrated that Jesus was the Christ,
	so also Stephen’s mighty deeds provide a demonstration that Jesus is the Christ.

But it was not a bare demonstration of power.
	The works that Stephen does are done in the service of his message – 
		which you can see from the result in verse 9:
		they rose up and disputed with Stephen.
	The demonstration of the power of the kingdom 
		results in controversy over the preaching of the kingdom.

Do you want to see the power of the kingdom today?
	There was a time when I wanted to see God perform a mighty deed.
	Like thousands before me, I told God that if he did some mighty act,
		I would certainly believe!
But the history of mighty deeds does not lead one to believe that mighty deeds 
	actually work that way!

Moses’ generation – the generation that came out of Egypt – saw mighty deeds,
	and they rebelled in the wilderness.
In Elijah’s day Israel saw fire fall from heaven upon the altar at Mt Carmel,
	but Elijah was sorely disappointed at the result – 
	as no one seemed to bring forth the fruits of repentance! (1 Kings 18-19)
For that matter, no generation saw more mighty deeds than in Jesus’ day – 
	and yet they crucified the Lord of glory.

Mighty deeds – external displays of power – 
       are not very effective (by themselves) at convincing people to repent and believe.

Indeed, in Stephen’s case, his mighty deeds serve only to do what Jesus’ mighty deeds did:
	alienate the Jewish authorities.

They could not refute him –
	They could not “withstand the wisdom and the Spirit with which he was speaking.”
The same thing had happened to Jesus.
	The Pharisees, the teachers, and the Sadduccees and the priests had all sent messengers
		attempting to confound him,
	but none could.

	So they did what many have done when they could not win the argument!
	
2. A Servant Is Not Greater than His Master (6:11-15)
Then they secretly instigated men who said, “We have heard him speak blasphemous words
	against Moses and God.”
And they stirred up the people and the elders and the scribes,
	and they came upon him and seized him and brought him before the council,
		and they set up false witnesses who said,
	“This man never ceases to speak words against this holy place and the law,
		for we have heard him say that this Jesus of Nazareth will destroy this place
		and will change the customs that Moses delivered to us.
And gazing at him, all who sat in the council saw that his face was like the face of an angel.

This is precisely what had happened to Jesus.
	Jesus had been accused of speaking against the temple and against Moses.
	And now the disciple follows in the footsteps of his teacher.
       The diakonos (the servant) imitates his master,
       	and is brought before the Council – 
       the same Sanhedrin that Jesus had faced only months before.

And his opponents take the low road:

If you can’t beat someone in a fair debate,
	Slander him!
	It is a tactic that is all too common – 
		but it is one that a Christian may never use.

But these false witnesses are cunning.
	They come very close to speaking the truth.
	“He never ceases to speak words against this holy place and the law.”
		From their perspective this is true.
		Stephen was saying that the earthly temple was not God’s true dwelling place.
		And Stephen was saying that the law points us to Christ.
	And it is probably true that they had heard him say 
		“that this Jesus of Nazareth will destroy this place 
       and will change the customs that Moses delivered to us.” 

After all, even false witnesses may use an accurate quotation to prove something quite different
	from what the speaker had intended.

The two charges were that Stephen had disparaged the Temple and the Law of Moses.
	It would be difficult to concoct any more serious charges.
	The temple was where God’s name dwelt with his people,
		and the Law provided the means whereby Israel could stay in covenant with God.
	After all, in the book of Kings, when Israel rebels against God and breaks the law,
		God destroys the temple and sends his people into exile.

The Jews were determined to succeed where their fathers had failed.
	The Kings of Israel and Judah had failed to keep the law (they had worshiped other gods),
		and God had destroyed his temple and sent them into exile.
	This would not happen again!

And yet now here comes Stephen 
       claiming that Jesus will destroy the temple and change the customs of Moses.
   
To challenge the Temple and the Law of Moses 
       is to challenge the very heart of Israel’s theology and worship.

3. The Servant’s Witness: the Law and the Temple (7:1-53)
And so when Stephen is brought before the Council,
	his defense consists of a response to these charges.
We will look at his defense in more detail next time.
	But today we can summarize his sermon very simply.

The Jewish rulers were committed to making sure that Israel never rebelled again.
	Maintaining devotion to the temple and the Law of Moses 
       were two ways to make sure that Israel remained faithful.
	They had learned their lesson from the Kings of Israel and Judah.
	Never again would Israel turn away to worship false gods!
	Never again would Israel rebel against the LORD their God.

But the point of Stephen’s sermon is that it has happened again!
	If you understand what the Law and the Temple were all about,
		then you would understand that Israel has once again 
       forgotten the LORD their God.
Stephen starts with Abraham, Isaac and Jacob,
	reminding his hearers of the promises of God (7:2-8).
Then he recounts the story of Joseph in Egypt (7:9-16),
	before turning to the central story of Moses (7:17-43),
	and concluding with David and Solomon (7:44-50).
Throughout his sermon Stephen highlights Israel’s failure to understand:
	They did not recognize Joseph (7:13),
		they did not realize that Moses was sent to save them (7:25),
		they rejected Moses in his own day (7:35),
		and they refused to obey him (7:39).

The charge against Stephen was that he had taught that Jesus would destroy the temple
	and change the customs of Moses.

Stephen does not deny the charge.
	Rather, by quoting from Amos 5:25-27 in verses 42-43,
		Stephen is hinting that another Babylonian exile is coming.

Stephen answers the charge by saying that the high priests and leaders of the Jews
	have already corrupted the temple and altered the law:

	You stiff-necked people, uncircumcised in heart and ears,
		you always resist the Holy Spirit.
	As your fathers did, so do you.
	Which of the prophets did not your fathers persecute?
	And they killed those who announced beforehand the coming of the Righteous One,
		whom you have now betrayed and murdered,
		you who received the law as delivered by angels and did not keep it.

We’ll look at Stephen’s sermon in more detail next week,
	but his main point is that all the Old Testament leads to Jesus.
His sermon is not especially intended to convince – 
	there is not much attempt at persuasion.
Rather, he is bearing witness to Christ.

And if you look over at Matthew 20,
       this is what Jesus had promised:
       
	I am sending you out as sheep in the midst of wolves, 
		so be wise as serpents and innocent as doves.
	Beware of men, for they will deliver you over to courts and flog you in their synagogues,
		and you will be dragged before governors and kings for my sake,
		to bear witness before them and the Gentiles. (Mt 10:16-18)

It has begun.
	The apostles had been dragged before the Sanhedrin.
	Now Stephen joins them.
	And it proves true what Jesus had said next in Matthew 10:19-20
		When they deliver you over, 
        do not be anxious how you are to speak or what you are to say, 
for what you are to say will be given to you in that hour. 
        For it is not you who speak, but the Spirit of your Father speaking through you.

And now the Spirit gives Stephen words to say.

But this is what we should expect, because Jesus says down in verses 24-25,
	A disciple is not above his teacher,
		nor a servant above his master.
	It is enough for the disciple to be like his teacher, 
        and the servant like his master.
	If they have called the master of the house Beelzebul, 
        how much more will they malign those of his household.

4. The Servant Is Like His Master (7:54-60)
A servant is like his master.
	He must not fear death – as Jesus says in Matthew 10:28 and 10:32-33
	And do not fear those who kill the body but cannot kill the soul.
	Rather fear him who can destroy both soul and body in hell….
	So everyone who acknowledges me before men, 
        I also will acknowledge before my Father who is in heaven, 
but whoever denies me before men, 
        I also will deny before my Father who is in heaven. 

Stephen knows that he has been charged with blasphemy.
	He knows that this charge could result in the death penalty.
	His sermon has not helped him – 
		Now when they heard these things they were enraged,
			and they ground their teeth at him. (7:54)

But a servant is like his master.
	As Jesus had been faithful unto death,
		so now Stephen bears witness to the truth:
		he bears witness to Jesus.
	But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, 
		and Jesus standing at the right hand of God. (7:55)

Jesus had said in Matthew 10 to flee from persecution – 
	but he had also said to bear witness faithfully even unto death.
Stephen will not try to buy his life with weasel words.
	He will speak the truth even at the price of his life:

	And he said, Behold, I see the heavens opened,
		and the Son of Man standing at the right hand of God.

	Jesus had used this designation – the Son of Man – to refer to himself.
	It echoes the language of Daniel, who had spoken of the Son of Man 
       ascending to the right hand of the Ancient of Days.

Stephen now says that Jesus is indeed who he said he was.
	Jesus has been raised from the dead and seated at the right hand of the Father.
	In short, Stephen is saying that everything the Jews believe is all about Jesus,
		and that the only way for a Jew to continue being a Jew
		is for them to put their trust in Jesus.

But they cried out with a loud voice and stopped their ears and rushed together at him.
	Then they cast him out of the city and stoned him.
And the witnesses laid down their garments at the feet of a young man named Saul.

The Romans had forbidden the Jews to execute anyone without Roman permission,
	so this is, in effect, a lynching.
But, in their view, Stephen’s blasphemy was so blatant
	that they could not endure to permit him to live one moment longer.

A servant is like his master,
	and Stephen goes to his death like Jesus had just a few months or years before.

And as they were stoning Stephen, he called out, 
        Lord Jesus, receive my spirit.
And falling to his knees he cried out with a loud voice, 
        Lord, do not hold this sin against them.

Jesus had said things like this – “Father, into your hands I commit my spirit,” (Luke 23:46)
	and
		“Father, forgive them, for they know not what they do.” (Luke 23:34)

And when he had said this, he fell asleep.

Remember the point of the book of Acts?
	You shall receive power from on high when the Holy Spirit has come upon you, 
        and you shall be my witnesses in Jerusalem, 
        and in all Judea and Samaria, 
and to the end of the earth.
	Stephen bears witness to Jesus.

This is the last story in part one.
	In chapter eight the story will turn to Judea and Samaria.
The gospel has come to Jerusalem.
	And now it will begin its journey to the end of the earth.

And today it has reached the end of the earth.
	It has reached all the way to Granger, Indiana.
	This day the gospel of Jesus Christ has come to you.
		Jesus, the Son of Man, is seated at the right hand of God.
		
The reason why Stephen could proclaim the gospel so boldly
	is because Stephen understood that his whole life was bound up in Christ.
Life had no meaning and purpose apart from Jesus.

Jesus is sitting at the right hand of God.
	So you are called to be faithful unto death.
	Whatever happens, keep your eyes fixed on Jesus,
		the author and finisher of our faith.
	Don’t worry about whether you live or whether you die.
	Don’t worry about whether people like you or not.

You are called to be a faithful witness to the resurrection of Jesus.

As I’ve said to many of you,
	the Christian life is, by definition, martyrdom!
Remember that the word martyr comes from the Greek “martus” meaning witness.

Marriage is martyrdom as you bear witness to the love of Christ and his bride,
	laying down your life for your spouse.
Ordination is martyrdom as you bear witness to the Servant of the LORD,
	the Good Shepherd who lay down his life for the sheep.
Every day you are to live as a martyr – a witness – testifying by word and deed
	of the way of the cross.

Those around you should marvel at your humility – 
	as you patiently endure the wrongs done to you.
		--not as a doormat
		(Remember Stephen? There is nothing of a doormat about him!)
	Rather, you endure the wrongs done to you 
		with confidence, with assurance, with a bold meekness
		that rejoices in the midst of trials, 
       because you know that you will be vindicated in the end.

The reason why Stephen could endure the stones was because he knew where his hope was.

Where is your hope?
What do you long for?

Seek first the kingdom of God and his righteousness,
	and all these things will be added to you.
Set your heart on things above, where Christ is seated at the right hand of the Father,
	and when Christ, who is your life, appears, you also will appear with him in glory!
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